Certainly we will, said Glaucon; and in a few minutes Polemarchus appeared, and with him Adeimantus, Glaucon’s brother, Niceratus the son of Nicias, and several others who had been at the procession.
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Man (in good earnest) is a marvellous vain, fickle, and unstable subject, and on whom it is very hard to form any certain and uniform judgment. For Pompey could pardon the whole city of the Mamertines, though furiously incensed against it, upon the single account of the virtue and magnanimity of one citizen, Zeno,--[Plutarch calls him Stheno, and also Sthemnus and Sthenis]--who took the fault of the public wholly upon himself; neither entreated other favour, but alone to undergo the punishment for all: and yet Sylla’s host, having in the city of Perugia --[Plutarch says Preneste, a town of Latium.]--manifested the same virtue, obtained nothing by it, either for himself or his fellow-citizens.
Krishna. How hath this weakness taken thee? Whence springs The inglorious trouble, shameful to the brave, Barring the path of virtue? Nay, Arjun! Forbid thyself to feebleness! it mars Thy warrior-name! cast off the coward-fit! Wake! Be thyself! Arise, Scourge of thy Foes!
With regard to whatever objects either delight the mind or contribute to use or are tenderly beloved, remind yourself of what nature they are, beginning with the merest trifles: if you have a favorite cup, that it is but a cup of which you are fond of—for thus, if it is broken, you can bear it; if you embrace your child or your wife, that you embrace a mortal—and thus, if either of them dies, you can bear it.
[Ts’ao Kung has the note: "He who wishes to fight must first count the cost," which prepares us for the discovery that the subject of the chapter is not what we might expect from the title, but is primarily a consideration of ways and means.]
[“Love deprives me of all my faculties: Lesbia, when once in thy presence, I have not left the power to tell my distracting passion: my tongue becomes torpid; a subtle flame creeps through my veins; my ears tingle in deafness; my eyes are veiled with darkness.” Catullus, Epig. li. 5]
That was why I asked you the question, I replied, because I see that you are indifferent about money, which is a characteristic rather of those who have inherited their fortunes than of those who have acquired them; the makers of fortunes have a second love of money as a creation of their own, resembling the affection of authors for their own poems, or of parents for their children, besides that natural love of it for the sake of use and profit which is common to them and all men. And hence they are very bad company, for they can talk about nothing but the praises of wealth.
The Enchiridion — Chapter 38: Section XLIII
Tao Te Ching — Chapter 7: Chapter 8
Sickness is an impediment to the body, but not to the will unless itself pleases. Lameness is an impediment to the leg, but not to the will; and say this to yourself with regard to everything that happens. For you will find it to be an impediment to something else, but not truly to yourself.
The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.
Remember that you must behave as at a banquet. Is anything brought round to you? Put out your hand and take a moderate share. Does it pass by you? Do not stop it. Is it not yet come? Do not yearn in desire toward it, but wait till it reaches you. So with regard to children, wife, office, riches; and you will some time or other be worthy to feast with the gods. And if you do not so much as take the things which are set before you, but are able even to forego them, then you will not only be worthy to feast with the gods, but to rule with them also. For, by thus doing, Diogenes and Heraclitus, and others like them, deservedly became divine, and were so recognized.
When horses are injured, are they improved or deteriorated?
[Tu Yu quotes Wang Tzŭ as saying: "Without constant practice, the officers will be nervous and undecided when mustering for battle; without constant practice, the general will be wavering and irresolute when the crisis is at hand."]
Bhagavad Gita (The Song Celestial) — Chapter 3: Chapter 3: Virtue In Work
Manlius, upon this, takes the tribune aside, and presenting a poniard to his breast, “Swear,” says he, “that you will let this cause fall, or you shall have this dagger in the heart of you; and now it is at your choice which way you will deliver my father.” The tribune swore and kept his word, and made a fair report of the whole matter to the council. He that makes himself famous by his eloquence, justice, or arms, illustrates his extraction, let it be never so mean; and gives inestimable reputation to his parents. We should never have heard of Sophroniscus, but for his son Socrates; nor for Aristo and Gryllus, if it had not been for Xenophon and Plato.
[All commentators, except Chang Yu, say, "When he is in disorder, crush him." It is more natural to suppose that Sun Tzŭ is still illustrating the uses of deception in war.]
Such dominions thus acquired are either accustomed to live under a prince, or to live in freedom; and are acquired either by the arms of the prince himself, or of others, or else by fortune or by ability.
Arjuna. Yet, Krishna! at the one time thou dost laud Surcease of works, and, at another time, Service through work. Of these twain plainly tell Which is the better way?
While heeding the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules.